FROM

Terms used in the document that have
once been reserved for small circles of interdisciplinary academics and
animal protection advocates, such as “anthropocentrism” may become part of
an expanded vocabulary for a whole new group of people. Whether we are just
learning about the issues facing animals, or whether we’ve been advocating
for them for decades, the encyclical offers encouragement that we can rise
to a new challenge.

Lately, much attention has been riveted on Laudato Si ’ (Praised Be), the
latest papal encyclical on the protection of “our common home,” issued by
Pope Francis. An encyclical is one of the highest forms of official
teachings issued by a pope. While encyclicals have historically been
written with a Roman Catholic audience in mind, what makes this one unique
is that it is addressed to every person on the planet.

Predictions that the document would address climate change were largely
confirmed. One other significant element, however, has received very
little mention thus far. The encyclical gives a remarkable amount of
attention to mankind’s treatment of animals. As a Catholic and lay
Franciscan working in animal advocacy, it carries special significance to
me, as well.

Animals are hardly a footnote in the encyclical. Indeed, the word
“animal” or “animals” appears nearly as much as the word “climate.”
This observation doesn’t tell the whole story, however. For instance,
“creature” is also mentioned nearly 80 times. While human beings,
too, are acknowledged as creatures, the use of this term to include both
human and non-human creatures, is very likely purposeful. Integral
ecology, or the interrelatedness between the Earth and its inhabitants is a
major theme of the encyclical. It is also in the spirit of St. Francis’s
(patron saint of ecology and Pope Francis’s namesake) respect for the
universal kinship of all beings. Indeed, the entire document
illustrates how certain systems and mindsets threaten all creation, whether
or not animals are referenced by name specifically.

I came away with the following takeaways:

1. All animals matter.

Pope Francis emphasizes that each creature has value in its own right,
independent of any value that may be derived for mankind’s use.
For Christians and non-Christians alike, this proposition challenges the
popular notion that animals exist solely for our use and enjoyment.
Special attention is given to endangered species, explaining,

It is not enough, however, to think of different species merely as potential
‘resources’ to be exploited, while overlooking the fact that they have value
in themselves. Each year sees the disappearance of thousands of plant and
animal species, which we will never know, which our children will never see,
because they have been lost forever. The great majority become extinct for
reasons related to human activity.

2. Our treatment of animals matter—to them and to
us.

As Pope Francis warns, “our indifference or cruelty towards fellow creatures
of this world sooner or later affects the treatment we mete out to other
human beings. We have only one heart, and the same wretchedness which leads
us to mistreat an animal will not be long in showing itself in our
relationships with other people.” Treating animals with the respect they are
due clearly benefits the animals. However, the encyclical also points
out that doing so yields many positive results for people, too—not the least
of which is the building of human dignity, itself.

3. All creatures are interrelated, interconnected,
and interdependent.

In one instance, Pope Francis explores a story from Saint Bonaventure, a
disciple of St. Francis, that “from a reflection on the primary source of
all things, filled with even more piety, he would call creatures, no matter
how small by the name of ‘brother’ or ‘sister.’” From this we learn
that no creature, no matter how small is an accident. When we respect and
care for all parts of creation as things that are not separate from us, but
related to us, we are respecting and caring for ourselves.

4. It is not enough to say we care about animals. We must also take personal
accountability for our role in the systems that harm them.

Few people would say that it is appropriate to mistreat animals. Yet
we all benefit to some extent from animal suffering that happens behind
closed doors in industries and systems that exist to serve our needs and
desires. Pope Francis resolutely reaffirms what Catholic social
teaching already states. Namely, that “it is contrary to human dignity to
cause animals to suffer or die needlessly.” But he goes on further to
state that each act of cruelty is contrary to human dignity, tackling
unnecessary experiments on animals, specifically. Elsewhere, he
criticizes practices such as destructive fishing and destroying important
animal habitats.

5. We all have a role to play in ending animal
suffering.

When it comes to acting on behalf of the Earth and all of its inhabitants,
Pope Francis lets no one off the hook. Terms used in the document that
have once been reserved for small circles of interdisciplinary academics and
animal protection advocates, such as “anthropocentrism” may become part of
an expanded vocabulary for a whole new group of people. Whether
we are just learning about the issues facing animals, or whether we’ve been
advocating for them for decades, the encyclical offers encouragement that we
can rise to a new challenge.

Akisha is World Animal Net’s senior policy and legal resource advisor.
Prior to joining the organization, she served as assistant legislative
counsel at the Humane Society of the United States. In addition to her role
at World Animal Net, Akisha is a legislative consultant, Associate Fellow at
the Oxford Centre for Animal Ethics, and a member of the American Bar
Association’s Animal Law Committee. She received her B.A. from Stanford
University, and her law degree from Georgetown University.

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